Ender’s Game

Enders_game_3
Lately I’ve been reading my way through Orson Scott Card’s Ender’s Game series. I’ve got the first major chunk of the series finished, and I thought I’d provide a review.

The series is divided into two main forks, one of which tracks the story of the title character, Ender Wiggin, and the other of which tracks the story of another character named Bean.

I wanted to wait until I’d read the novels in the Ender fork because of some of the religious issues in the novels. I wanted to make sure that what I’d have to say about the way Card handles religion, and specifically Catholicism, wouldn’t be contradicted by something in the next novel.

So over the next few days I’ll give you my thoughts on the series.

 

Its foundational book is Ender’s Game, which is  set a century or two in the future (the exact time is ambiguous), when humanity is  terrified that it’s going to be wiped out by an insect-like alien race known as the Buggers.

The Buggers have invaded our solar system twice, and the second time we were seriously threatened. A third Bugger war is looming, and humanity is under the gun to produce a military leader capable of saving us from extinction.

What humanity needs is not just another Lee or Grant or Patton or Eisenhower or MacArthur. It needs another Alexander or Julius Caesar or Napoleon. Or better.

It therefore has set up a world-wide program designed to find, evaluate, and train potential military leaders. It wants to find these leaders young so that they can have time to be trained in the intricacies of starship combat and the kind of 3-D thinking that is involved in fighting in a zero-gravity environment.

Earth’s government therefore invasively (it’s not very friendly) monitors and tests the world’s children and, when they find a promising one, they scoop him up and take him off to battle school for training to maximize his potential as a military leader.

Then they find Andrew "Ender" Wiggin.

He is the most promising student they have ever found. The adults are hoping he will become humanity’s savior, and they’re terrified by the prospect he might not.

This novel therefore falls into the category of "most important child in the world" novels, along with the Harry Potter series and Jerry Pournelle’s excellent Starswarm.

As novels of this category go, the first Harry Potter book (the only one I’ve read) is–to my mind–lame. (You may disagree, which is fine; de gustibus non disputandum est.) It’s structured completely wrong for how to tell this kind of story, and it comes off as ham-fisted wish fulfillment. If you’ve got a kid who lives a dreary life but is, unbeknownst to himself, the most important child in the world, you don’t announce this secret and hand him fame and glory on a platter in chapter two.

Instead, you make him work for it. He needs to pay his dues and have the secret of his identity revealed slowly, over the course of time.

That’s what happens in Starswarm, which to my mind makes it "Harry Potter done right" (except that it’s sci-fi rather than fantasy).

Ender’s Game takes a similar path.

The adults around Ender suspect that he may turn out to be a military genius, but Ender only finds out about this slowly, and he most definitely has to work for his place in the world.

Why’s that?

Well . . . how do you know if you’ve got a real military genius, on whose shoulders you can rest the fate of humanity?

You test him, of course.

And that’s what the adults in the story do. They put Ender through a series of progressively harder and more impossible situations to see if he can rise to them without cracking under the strain.

They start doing this even before he gets to battle school. On the shuttle up to the orbiting space station where the school is housed (we need a zero-g environment for this training, remember) they turn every single boy on the shuttle against Ender so that he has the decked stacked against him from the very beginning.

And they do nothing to help him.

Their philosophy is that if Ender is to be able to shoulder the responsibility that will one day be his then, above all, he must never–ever–think that an adult will bail him out of a situation. No matter how hard or impossible it gets, he must deal with it on his own. Even when there is a homicidal bully determined to kill Ender.

Only by putting him through a ruthless program in which the rules are changed every time Ender meets a challenge will they find out whether Ender has what it takes to fill the role mankind needs, which requires a unique balance of tactical skill and empathy for others.

A key element in the novel is the zero-gravity combat simulation that is used as a learning tool to help the kids think in terms of the three-dimensional warfare needed in outer space. This one-ups quidditch. It isn’t just about kids flying and playing a fanciful game. The physics of fighting in zero-gravity are real, and the combat tactics that Ender comes up with, based on the way the game works, are sound. So, to my mind, Ender’s Game beats Harry Potter on this score as well.

But ultimately the story isn’t about zero-g combat.

It’s about the characters, and the bottom line is that the novel is extraordinarily good.

It deserves the Hugo and Nebula awards that it won. (For non-sci-fi fans, those are the two most prestigious awards in the sci-fi community.)

The thing that makes it so good is not that it involves space ships and aliens and hi-tech and similar sci-fi tropes. Actually, it de-emphasizes all of these.

Card doesn’t try to wow us with futuristic tinsel. He doesn’t spend time showing off the tech, which is barely ahead of our own. We don’t go to exotic alien planets. We haven’t even gotten out of the solar system. Ships travel slower than light, so it takes months just to get from one point to another in the solar system. The kids are using "desks" that are recognizable as tablet-style laptop computers. They entertain themselves with video games. And we never even see an alien in the book.

What this book is about is psychology–the psychology of command and leadership and human relationships.

That’s what makes it more than just a standard outer space adventure.

It also happens to be readable by kids (though there is some crude language in it, largely related to flatulence–which, as Card points out in an afterword to the audio book edition, is inescapable if you want to write realistically about boys).

NEXT: Speaker for the Dead.

ADDED: Please AVOID SIGNIFICANT SPOILERS for books in the Ender universe in the combox.

At Long Last

For all of you who may have wondered… and wondered… and wondered

“…Just what does SDG think of The Wicker Man…?”

…now, at last, the truth can be told.

Review of the 1973 original by Robin Hardy

Review of the 2006 remake by Neil LaBute

Also, for all of you who wondered, “Why does SDG keep The Wicker Man in ‘Other Coming Adds’ for months on end, into years?“…

…well, this is the best answer I can give.

With apologies to all who watched that space for so long, wondering what on earth was wrong with me … and to those who, reading the reviews now, may still wonder.

Prayer for the Dead

A reader writes:

I was wondering if you have any article about prayer for the dead?

People are asking me different questions, because of the Evangelicals who say: What is the biblical basis to pray for the dead? As you know, bringing proofs from the book Maccabees is not enough,

Another connected issue, those in purgatory needs prayer to go to heaven, right?

The question was: What if two different people go to purgatory, one has a rich family, so they will keep praying and offering Masses for him, while the other is poor, and no body will -pay- and pray for him, so the poor man can stay -longer- in the purgatory, while the rich man can pass quickly to heaven.

How you answer these questions? What are our biblical grounds?   

Not all questions can be answered in a way that offers Bible verses as evidence. In fact, not all questions can be answered at all. There are many things we human simply don’t know the answer to, because God hasn’t told them to us, and there are also many things in life that have answers that don’t involve the Bible at all, like how to solve the quadratic equation or where to find the gas station with the cheapest gas or how to make chop suey.

I think it is important to point these things out when dealing with the "Where is that in the Bible?" mentality.

It is also important to point out that, even when dealing with questions that do involve theology, we are Catholics and therefore do not need to provide answers within the confines of sola Scriptura.

As Catholics, we draw information from and our theology is shaped by not only Scripture but also Tradition, the formulations of the Magisterium, philosophy, human nature (i.e., natural law) reasoning, etc.

So, if you are dealing with Catholics who are being pestered by Evangelicals who are demanding that questions be answered on Evangelicals’ terms, it is important to remind the Catholics that they are not Evangelicals and should not slide into the mindset of Evangelicals of trying to answer everything from the Bible. That would cut them off from the other sources of information they have, and it would be as foolish as trying to do theology with just a quarter of what the Bible says rather than what the whole of the Bible says.

Just as we want to accept all of the Bible when we do theology, we also should accept everything that God has revealed to us for these purposes, and that goes beyond what is in the Bible.

An Evangelical might not accept that, but even he should agree to the principle of accepting all of God’s revelation, even if he disagrees about the extent of God’s revelation.

I therefore would question whether citing Maccabees is "not enough" as proof of prayer for the dead. It may not be enough for Protestants, because this book was removed from their Old Testament precisely in order to get rid of the passage dealing with prayer for the dead, but since this passage remains in the Catholic Bible, it should be enough for Catholics.

A Catholic thus might say to an Evangelical, "This passage is in my Bible. I accept it. So it is enough for me. It may not be enough for you because you do not find it in your Bible, but you should think about why that is: The reason is that your religious forebears took this passage out of the Protestant Old Testament precisely because they didn’t like what it said."

A Catolic might continue by pointing out that prayer for the dead was a practice rooted in the Judeo-Christian tradition even before the time of Christ, as witnessed by the passage in 2 Maccabees, that Jews still pray for the dead today, and that the vast majority of Christians (i.e., Catholic plus Orthodox and other Eastern Christians) pray for the dead. It is only Protestants who do not.

Therefore, one could argue that if we accept that the Judeo-Christian tradition represents the line of religious belief that, in its broad outlines, is true and that God has worked with to shape, and if a particular practice is acknowledged by the great majority of this tradition, then it would seem that it should be those who do not accept the practice in question should have to argue for why it should not be accepted.

Thus ask the Evangelical: "What is your biblical argument that we should not pray for the dead? In particular, in view of St. Paul’s emphasis on Christian liberty, where is your biblical proof that Christians should not have the liberty to pray for their departed loved ones?"

They may respond by arguing that Jesus paid everything, that the saved are justified and have had their sins removed, etc.–all the standard stuff.

The standard stuff that Evangelicals say here is all true–God has provided salvation to the uttermost to the saved–but it ignores the question of how God has chosen to implement that salvation.

Human experience (along with the Bible) shows that when God saves someone, he does not instantly give the person all the benefits of eschatological salvation, including perfect sinlessness, freedom from concupiscence, the Beatific Vision, an augmented nature that will let us pass thru sealed tombs and enter locked rooms, etc.

It is clear, instead, that while God may have forgiven and justified us, he has chosen to implement the other benefits of salvation as a process. We see part of this process over the course of our lives, as he leads us to grow in holiness. We also have to deal with the consequences of our sins, even when they have been forgiven and will no longer cause us to be damned, as when we must pay back money we have stolen or repair harm that we have done.

This is part of God’s will for the process by which he brings us to heaven, even though it was his Son’s death on the Cross that paid for all of this.

We see part of the process by which God implements our salvation in this life. We do not see what he does in the next, where he may continue to implement it by a process or where he may implement the rest of it all at once (except for the resurrected body part, which we know is later on).

Either way, it is still rational for us to pray for our departed. We love them, and it is natural for us to ask God to help them and be kind to them. If there is a process that they must still undergo as their salvation is implemented, God can help them with that process. If it all happens in an instant, God can help them in that instant–even if the instant is already in the past from our perspective since God is outside of time.

Either way, it is natural for us to ask God to help those we love who have died, and if we do not do so then we either do not really love them or we are in the grip of a theology that asks us to do the unnatural rather than the natural.

It is the Evangelical’s theology that asks us to do something unnatural and to restrain our feelings of love and affection for our departed loved ones by not asking God to help them, and there is no solid basis in the Bible, or anywhere else, for asking this of us.

The reader also wrote: "Another connected issue, those in purgatory needs prayer to go to heaven, right?"

Actually, I wouldn’t put it that way. They don’t "need" prayers to go to heaven. They will go to heaven whether we pray for them or not. We merely ask that God help them as they do this, either by making the implementation of their salvation quicker or easier or in whatever way God knows that they need help. Our prayers thus may help them, but they don’t "need" them.

As to the case of a person with a rich family, this plays off anti-Catholic stereotyping that dates back to the Protestant Reformation whereby Catholic priests are depicted as trying to extort money out of the faithful by saying Masses for the dead.

Well, when a Mass stipend is $5 or $10 (or whatever the local limit is in the diocese), nobody is going to get rich off that. This is a red herring.

But let’s turn the question around and take money and death out of the picture: Suppose that there are two people who are sick, one of whom has a big family to pray for them and one of whom has nobody to pray for them. Which person will God heal more quickly, and if he does heal one more quickly than the other, how can that be fair?

The answer to the first question is that we don’t know who God will heal first. Prayer is not a magical incantation that produces results mechanically, the more it is done. Answers to our prayers are based on God’s choice, and God can choose to answer one more quickly than another. Our job is to do our part by building love for other and love and trust for God by praying.

We also know that God has special care for those who are in hard circumstances–like having nobody to pray for them–and thus he may heal this person first in spite of the fact that nobody was praying for them.

We also know that, ultimately, all healing is a gift of God and thus it is fair for him to give it to whomever he wants, so even if he does first heal the person with a big family praying for them, that’s his choice and the appropriate response on our part is to thank him for the healing.

All of this answers the parallel questions about purgatory: We don’t know who would have their purification completed first, it’s a matter of God’s choice; God has a special care for those with no one to pray for them; and being purified is a gift of God’s grace to begin with, for which our response should be thankfulness.